Este é um comentário crítico do livro A metáfora do Deus encarnado (2000), de John Hick. Hick busca rever axiomas cristológicos, tentando reinterpretá-los no intuito de fazê-los significativos para o diálogo inter-religioso. Propõe uma cristologia pluralista, desconstruindo tradicionais premissas e dando novos significados ao evento Jesus. A partir de uma nova cristologia, oferece uma soteriologia que transcende o evento crístico. Palavras-chave: Cristologia; Soteriologia; Diálogo interreligioso; Teologia contemporânea. ABSTRACT This is a critical review of John Hick’s book The metaphor of red (...) God (2000). Hick reviews Christological axioms, attempting to reinterpret them so as to render them significant to the dialogue between religions. He proposes a pluralist Christology, deconstructing traditional premises and investing Jesus’ event with new meanings. With basis on a new Christology, he offers a soteriology that transcends Christ’s event. Key words: Christology; Soteriology; Dialogue between religions; Contemporary theology. (shrink)

O presente artigo visa discutir criticamente a relação entre dependência política e cidadania no Brasil, com o enriquecimento de questionamentos e dados referentes à cultura religiosa e política brasileira. Na discussão sobre cidadania e dependência no Brasil, que abaixo desenvolvo, busco, nas figuras dos “mitos fundadores” da nação, a exegese do atrofiamento da cidadania do povo brasileiro. Tais mitos fundadores teriam um caráter “antropológico de solução imaginária para tensões, conflitos e contradições” (CASTRO, 2003, p. 57). É a solução de problemas (...) e conflitos que remete às simbolizações do passado (como origem) que se faz presente, sob novos aspectos, para a resolução de problemas. Exponho quatro mitos básicos que influem na relação cidadania-dependência no Brasil: o mito da visão do paraíso; do providencialismo; da história messiânico-milenarista; e da graça de Deus. Em contraponto às matrizes de cunho religioso que dificultam a emancipação cidadã, abordo pistas para o exercício ativo e independente, ou co-dependente, da cidadania. Palavras-chave: Cidadania; Dependência; Emancipação; Cultura; Religiosidade. ABSTRACT This article aims to discuss critically the relation between political dependence and citizenship in Brazil, providing questionings and data referring to Brazilian religious culture and politics. The discussion of citizenship and dependence in Brazil, in the figures of the nation’s ‘founding myths’, searches for an exegesis of the atrophy of the Brazilian people’s citizenship. Such founding myths may be said to have an anthropological character ‘of imaginary solution to tensions, conflicts and contradictions’ (CASTRO, 2003, p. 57). It is the solution of problems and conflicts that refers back to symbols of the past (as origin), made present under new guise for the solution of problems. Four basic myths that influence the relation citizenship-dependence in Brazil are presented: the vision of paradise; providence; messianic-millenarian history; and God‘s grace. Counterpointing religious patterns that hinder citizenship emancipation, clues are provided to an active and independent, or co-dependent, exercise of citizenship. Key words: Citizenship; Dependence; Emancipation; Culture; Religiosity. (shrink)

O objetivo deste artigo é apresentar algumas teorias de base sociológica que possam explicar o surgimento, em nossa época, de movimentos eclesiais católicos de cunho tradicional, que resgatam estilos de vida religiosa identificados com o passado, ou melhor, com características de uma igreja anterior ao Concílio Vaticano II. A tese central, ainda que como conclusão provisória, é que, num mundo fragmentado e secularizado, pessoas, especialmente jovens, buscam orientação de vida e fé em formas religiosas identificadas com o passado, pois estas (...) ofereceriam segurança e proteção diante de uma sociedade e igreja cada vez mais secularizadas e sem um dossel sagrado determiná-las. Assim, analisamos a tendência pósmoderna de se voltar a costumes, liturgias e doutrinas mais rígidas ou conservadoras, justa e paradoxalmente no intuito de resistir à pós-modernidade ou à racionalidade moderna. Nosso estudo tem como pano de fundo o movimento da Toca de Assis e, até certo ponto, as teorias sociológicas de Peter Berger. Assim, a metodologia deste estudo é a sociológica. Palavras-chave: Igreja Católica; Jovens; Movimentos eclesiais. ABSTRACT This article aims to present some sociological theories that can explain the present emergence of Catholic ecclesiastical movements of a “traditional” nature, which rescue religious life styles identified with the past, that is, with the Church before Vatican Council II. The central thesis, though inconclusive, is that, in a fragmented and secularized world, people, especially the young, would search for life guidance and faith in religious forms identified with the past, as they would offer security and protection in a society and in a church rendered more and more secular, and deprived of a sacred canopy to define them. Thus, it analyzes the post-modern trend to return to more rigid or conservative habits, liturgies and doctrines, precisely – and paradoxically – as a form of resistance to post-modernity or modern rationality. The article is based on the movement of Toca de Assis (St. Francis of Assisi’s Burrow Fraternity) and, up to certain point, on Peter Berger’s sociological theories. Thus, the study methodology is sociological. Key words: Catholic Church; The young; Ecclesiastical movements. (shrink)

O artigo visa analisar como as representações simbólicas da teologia pentecostal clássica, e a vivência comunitária no pentecostalismo clássico, ajudam as pessoas excluídas, cultural, econômica e socialmente a encontrarem um espaço onde lhes é oferecido autonomia. A análise refere-se ao pentecostalismo clássico, ou seja, se busca na tipologia clássica da Assembléia de Deus as representações simbólicas para a construção das argumentações do texto. Referencia-se, o artigo, em autores consagrados que estudaram o pentecostalismo de matriz clássica.

O artigo visa analisar como as representações simbólicas da teologia pentecostal clássica, e a vivência comunitária no pentecostalismo clássico, ajudam as pessoas excluídas, cultural, econômica e socialmente a encontrarem um espaço onde lhes é oferecido autonomia. A análise refere-se ao pentecostalismo clássico, ou seja, se busca na tipologia clássica da Assembléia de Deus as representações simbólicas para a construção das argumentações do texto. Referencia-se, o artigo, em autores consagrados que estudaram o pentecostalismo de matriz clássica.

O presente estudo busca compreender a aderência de jovens a um instituto católico – Toca de Assis – que se caracteriza por adotar um estilo de vida configurado por radical pobreza, renúncia a bens e estudos formais, e dependência exclusiva da providência divina, além de desenvolvimento de trabalho com pessoas em situação de rua. Busca entender a opção juvenil por um estilo de vida religiosa rigoroso a partir de propostas de vida contrastivas com a sociedade contemporânea e, de certo modo, (...) com a própria Igreja, visando identidades alternativas e fortes. Assim, o artigo desenvolve o tema Juventude; Toca de Assis, renúncia, pobreza; tem como objetivo verificar as relações entre juventude, comportamento e adesão a estilos de vida radicais; usa, principalmente, da metodologia das ciências sociais; tem por conclusão provisória a compreensão de que os jovens que aderem à Toca de Assis, ao renunciar a bens materiais, estudo, e ao assumirem uma vida de pobreza e solidariedade com os pobres, estão em um movimento de contrastividade e contestação social motivadas por uma identificação com o Cristo sofredor. Palavras-chave : Toca de Assis. Renúncia. Pobreza. Jovens.: The present study aims to understand the adherence of youth people to a Catholic institute called Toca de Assis. This group adopts a lifestyle of radical poverty, wich calls for renunciation of material goods and also to formal studies. Participants in this group also claim rely solely on state of divine providence for their material survival. Young people in this group perform a work of assistance to people marginalized by society and to those who live at risk on the streets. The article seeks to understand the reasons for the choice of young people for a religious lifestyle so strict that contrasts with the lifestyle of contemporary society and in a sense, the Church itself, aiming at the formation of alternate identities. Thus, the article develops the theme “youth”, “Toca de Assis”, “resignation”, and “poverty”. The study aims, in short, to examine relationships between youth behavior and adherence to radical lifestyles; For this purpose, a methodology of social science is used. As in interim conclusion, this discussion indicates the following: youth people who adhere to Toca de Assis, renouncing material possessions, study, and assuming a life of poverty and solidarity with the poor, are in a movement of social protest and are motivated by an identification with the suffering Christ. Keywords : Toca de Assis. Renunciation. Poverty. Youth. (shrink)

Attempts to unify Marxist and feminist social critique have been vexed by the fact that ‘patriarchy’ predates the advent of capitalism (its transhistorical status). Feminists within the Marxist, socialist, and materialist traditions have responded to this point by either granting patriarchy a certain autonomy relative to capitalism (the ‘dual/triple systems’ approach), or by suggesting that patriarchal relations have a foundational and necessary status in the history of capitalist development (which we term the ‘origins-subsistence’ approach). This paper offers an alternative account (...) of the relationship between capitalism and the transhistorical status of ‘patriarchy’. In aid of a ‘unitary theory’ of Marxist Feminism, we argue that the transhistorical status of patriarchy is better understood through an application of Marx’s concepts of formal and real subsumption. A modified version of these concepts can illuminate not only capitalist appropriation of antecedent social and economic forms, but also its capacity to produce new forms of gendered exploitation and oppression. (shrink)

God — as we well know since Nietzsche — is dead. However, it is necessary to correct this sentence that was a sacrilege yesterday and has become common place today. We should be talking of the death of the “gods,” rather than of God; for what has been disappearing from the social space of modernity (I do not speak of the inner conscience of the faithful here), is not just the God who sits enthroned atop altar and dogma. What has (...) disappeared are the “gods” more generally; by this we understand the link with the world that, certainly rooted in religion but transcending it, surrounds things and beings with an aura of wonderful significances; that places them outside of those structures that modern man understands to be the utilitarian, the rational and the functional. (shrink)

It has often been noted that Leo Strauss developed his understanding of political philosophy through a critical engagement with Heidegger. Yet most analyses focus on Strauss’s American works while neglecting his earlier response during the crisis years of the Weimar Republic. The article seeks to overcome this limitation by ‘deconstructing’ Strauss’s American definitions of political philosophy in light of both his Weimar understanding of politische Wissenschaft and his 1922 discovery of Heidegger’s Aristotle. I argue that Strauss’s conception of political philosophy (...) originated in Heidegger’s subversion of the traditional distinction between theory and praxis. I thus propose a way to read Strauss from the start following his own changing views of that distinction. (shrink)

For over a decade neuroscience has uncovered that appropriate decision-making in daily life decisions results from a strong interplay between cognition and covert biases produced by emotional processes. This interplay is particularly important in social contexts: lesions in the pathways supporting these processes provoke serious impairments on social behavior. One important mechanism in social contexts is empathy, fundamental for appropriate social behavior. This paper presents arguments supporting this connection between cognition and emotion, in individual as well as in social contexts. (...) The central claim of this paper is that biologically inspired cognitive architectures ought to include these mechanisms. A taxonomy of computational models addressing emotions is presented, together with a brief survey of the research published in this area. The Prisoner Dilemma game is used as a case study exposing the trade-off between individual rationality and cooperative behavior. Experiments using a simple implementation of empathy and emotion expression, employing an Iterated Prisoner Dilemma setup, illustrate the emergence of a cooperative behavior mutually beneficial for both players. (shrink)

Este artículo aborda la recepción temprana del filósofo esloveno Slavoj Žižek en el debate teórico chileno entre los años 1998-2013. El interés de este articulo no consiste meramente en enlistar las menciones a Žižek en el contexto local, sino problematizar los intereses históricos de las escenas teóricas locales y el alcance político de la teoría materialista dialéctica de Žižek, considerando que esta recepción se masifica al aproximarse el movimiento estudiantil del 2011 bajo la necesidad de acudir a nuevos referentes teóricos (...) para entender la realidad contingente. (shrink)

DEUS EXISTE OU SERIA A FÉ RELIGIOSA APENAS UM DELÍRIO UNIVERSAL? Em O ceticismo da fé, o teólogo e arqueólogo Rodrigo Silva traz um estudo profundo sobre a “existência” de Deus. O objetivo primário desta obra, entretanto, não é um convencimento sobre Deus, mas acompanhar crentes e descrentes nessa jornada sem-fim inerente a todo ser humano em busca da “verdade”. Pois a fé comporta, sim, muitas dúvidas. René Descartes que o diga. Mesmo não sendo teólogo, nem pretendendo produzir uma (...) declaração de fé religiosa, ele ajudou Rodrigo Silva a ter umdos mais brilhantes insights confessionais: “o homem deve desconfiar de tudo para poder acreditar em alguma coisa”.Não se pretende aqui enganar o leitor ou insultar sua inteligência, nem apresentar qualquer soberba confessional. Rodrigo Silva é crente, sim, mas a inspiração para este trabalho veio justamente de sua descrença. E apesar das respostas que encontrou nesses quase trinta anos de estudo, o autor não foge de algumas questões polêmicas e provocadoras que envolvem Deus, como “Por que ele se esconde?”, “Por que um Deus de amor matou e mandou matar tanta gente no Antigo Testamento?” e “Onde eleestava durante o massacre de Auschwitz?”.Este livro convida o leitor, seja o ateu ou o religioso mais convicto, a questionar, a pensar, a se comprometer sinceramente com a dúvida, a fim de que a sua sistematização o conduza a grandes certezas. (shrink)

Is ‘knowledge society’ yet another empty slogan? More than ever, ‘knowledge is power’. But we can hardly affirm that the society we live in is based on the vigour of knowledge. The market price placed on knowledge fails to provide it with the needed qualitative impetus. Inequities remain the blind spot of technological systems. To be sure, we are living in an information society at higher scales of exchange, with ‘a great deal of information, but little knowledge’. We may indeed (...) be restoring a sort of enlightened despotism of a technologically neo-positivistic type, a realm of experts whose ‘know-how’ is but another term for ‘doing without knowing’. In a truly democratic sense, the knowledge society is a basic human right. Knowledge is nourished in society. Conversely, societies find in knowledge a compass for their peaceful co-existence. (shrink)

To the extent that our future depends on our ability to change and ‘live together’, we cannot do without utopian thought. We know utopia goes astray when it puts off indefinitely confronting the present, trying to prolong the temptation to go back to complete, stable models. It goes astray when its totality merges into totalitarianism. But if utopia was shattered, broken into pieces, divided into lots, would it still be utopia? Turned into a listed heritage, a legacy that is both (...) fertile and too weighty, utopia demands an approach at the same time critical and self-critical. (shrink)

El Test de Turing es un método tan controvertido como desafiante en Inteligencia Artificial. Se basa en la imitación de la conducta lingüística de humanos, y tiene como objetivo recabar evidencia empírica en favor de la tesis de que las máquinas programadas podrían pensar. Alan Turing, su creador, ha sido catalogado como conductista por la mayor parte de los comentaristas. En este capítulo muestro que no lo es. Por el contrario, Turing es un funcionalista, porque todo el énfasis del juego (...) de la imitación está en el engaño de la máquina hacia los humanos. Por ello el género es importante en dicho juego, al menos en su versión preliminar. (shrink)

En Ciencia de la lógica, Hegel finaliza la lógica objetiva con un largo estudio de las categorías modales (realidad, necesidad y posibilidad). Nuestra propuesta es que tal estudio hay que entenderlo en confrontación directa con la situación dejada por Kant en los principios del entendimiento puro de KrV. Para defender tal tesis expondremos, en primer lugar, la exposición kantiana del problema; en segundo lugar, el desarrollo de la lógica de la esencia dentro de la obra; y, por último, la nueva (...) interpretación que propone Hegel de las categorías modales. (shrink)

Considers the potential of autopoiesis theory to provide an alternate unifying framework for the study of organizations as systems and of organizational phenomena as emergent phenomena. This title includes papers that integrate open systems theory with the pioneering work of Maturana and Varela (1980, 1992) on autopoiesis in biological systems.

El artículo se inicia con un análisis acerca de la relación que Hayek establece entre los fundamentos del liberalismo clásico y las teorías darwinianas. De esta manera, identificamos un campo semántico que resultaría decisivo para una genealogía del factor competencia, reconociendo a este último como la hipótesis principal que fundamenta la naturalización del capitalismo. A partir de esto ofrecemos una revisión y actualización de la célebre obra El apoyo mutuo de Kropotkin con el objetivo de invalidar desde una perspectiva histórica (...) la comprensión de la sociedad como un territorio de lucha salvaje entre los seres humanos por la subsistencia. (shrink)

En este trabajo examinamos el tópico de la responsabilidad en el derecho penal internacional a la luz de la filosofía de John Searle, y del fallo dictado por la Corte Penal Internacional en el caso de Thomas Lubanga. En el primer acápite analizamos la declaración de responsabilidad penal en función de la teoría de actos de habla de Austin y de Searle, tratándola como un acto ilocucionario cuyo significado es dependiente de un marco institucional específico. Luego, en el segundo acápite, (...) mostramos de qué forma tal marco puede reconstruirse como un ejemplo paradigmático de la realidad social construida descrita por Searle, especialmente en virtud del nexo entre mente, lenguaje y sociedad. A nuestro juicio, los conceptos de intencionalidad colectiva, atribución de funciones de estatus y poderes deónticos son fundamentales para entender tal nexo. En efecto, tal como argumentamos en la tercera sección, los sistemas de poderes deónticos asociados al derecho internacional no solo explican la aparición de Tribunales penales internacionales, como la Corte Penal Internacional, sino además el carácter imprescriptible de los crímenes de lesa humanidad. Los acuerdos internacionales que promueven y protegen los derechos humanos, y que tratan la imprescriptibilidad de aquellos crímenes, son objeto de análisis en la sección final, en donde exponemos algunas reflexiones finales a partir del caso Lubanga. (shrink)

Neste trabalho, pretendemos avaliar criticamente algumas das teses de John McDowellsobre a natureza da virtude, tal como expostas em seu artigo “Virtue and Reason” e, ao fazê-lo,expor algumas de suas limitações. Mais especificamente, tratarei o que vejo como problemas emsua apresentação da virtude como uma forma de conhecimento, e sua proposta – corporificada natese da unidade das virtudes – de que as virtudes comumente reconhecidas deveriam ser vistascomo manifestações parciais da virtude enquanto tal. Também enfocarei a assertiva de McDowellde que (...) o conhecimento que constitui a virtude não pode ser visto como tendo um conteúdoproposicional que se preste a uma codificação em princípios de conduta – a tese de nãocodificabilidade– e a relação da postura pessoal de McDowell com a empreitada mais ampla daética de virtudes. (shrink)

L'idée directrice de cet ouvrage est qu'une inflexion décisive caractérise les avancées théoriques proposées par Maurice Merleau-Ponty, Jan Patocka et Renaud Barbaras. S'il s'agit bien encore, en effet, avec ces trois auteurs de refonder la phénoménologie (geste classique depuis Husserl), ce mouvement de refondation n'implique plus le strict recentrage de la phénoménologie sur ses possibilités propres. Il y va bien plutôt d'une refondation-extension (par là même post-phénoménologique) exigeant un déport, un mouvement vers une métaphysique, vers une autre métaphysique à déterminer. (...) On verra que l'écart entre phénoménologie et métaphysique n'en est pas pour autant annulé, mais qu'il est bien plutôt pensé à nouveaux frais comme lieu toujours reconfiguré du dépassement de l'opposition initiale - un lieu aux bordures mouvantes qui a la particularité d'entretenir, d'aggraver même le polemos entre post-phénoménologie et métaphysique non substantielle. C'est en thématisant ce lieu que les post-phénoménologies que nous étudions ici révèlent le lien intime entre phénomènes-de-monde et être non positif. (shrink)

_ Source: _Volume 48, Issue 1, pp 1 - 28 This paper is an attempt to think through Derrida’s newly discovered _Geschlecht III_, the third and missing installment of Derrida’s four part series on Heidegger and _Geschlecht_. I argue that Derrida’s reading of Heidegger in _Geschlecht III_ needs to be situated within the philosophico-political context of Derrida’s 1984–85 seminar—given under the general title _Philosophical Nationality and Nationalism_—from which _Geschlecht III_ is extracted. In the first part of the paper, I reconstruct (...) Derrida’s general problematic of national-humanism as he lays it out in the opening sessions of the seminar, before arriving at his reading of Heidegger, who will be part of “a sequence of German national-philosophism,” as Derrida calls it. In the second part, the paper turns explicitly to _Geschlecht III_ where, as I show, Derrida’s thoroughgoing denunciation of a national-humanism in Heidegger becomes all the more telling when seen through the theoretical matrix of the seminar. (shrink)

This paper tracks Derrida’s allusion to the “phoenix motif” in the recently published Life Death seminar, showing how it foreshadows and overlaps with the political problematic of “national humanism” made explicit in Geschlecht III. I argue that, be it in Hegel, Fichte, Nietzsche, or Heidegger, biological life is always in the service of a spiritual life that finds its breath in a certain reappropriation of the German idiom. Following Derrida, I argue that this “philosophy-of-life German” (cet allemand philosophe de la (...) vie) introduces a sinister equivocality between these thinkers and National Socialism, and this in spite of all their prudence to shield their discourses from such a co-option. (shrink)

This paper tracks Derrida’s allusion to the “phoenix motif” in the recently published Life Death seminar, showing how it foreshadows and overlaps with the political problematic of “national humanism” made explicit in Geschlecht III. I argue that, be it in Hegel, Fichte, Nietzsche, or Heidegger, biological life is always in the service of a spiritual life that finds its breath in a certain reappropriation of the German idiom. Following Derrida, I argue that this “philosophy-of-life German” introduces a sinister equivocality between (...) these thinkers and National Socialism, and this in spite of all their prudence to shield their discourses from such a co-option. (shrink)

This article attempts to read the very concept of reading as articulated and problematized by Derrida’s newly discovered Geschlecht III. I argue that Derrida enacts a reading of Heidegger in Geschlecht III in ways that help us understand the strong sense Derrida gives this word. In the article’s first part, I dwell on Derrida’s—and Heidegger’s—methodological precautions that problematize the traditional concept of reading so as to open the way for a reading of Heidegger that does not bank on the metaphysical (...) presuppositions the very same Heidegger warns us against time and again. In the second part, I turn to Derrida’s topotypological examples that show us what traditional methodology problematically presupposes when “reading” Heidegger. The article ends by turning to the Derridean notion of “overprinting”—and the uncanny effects of doubling it implies—as a way to think about what it means to read and countersign Heidegger’s text. (shrink)

This article attempts to read the very concept of reading as articulated and problematized by Derrida’s newly discovered Geschlecht III. I argue that Derrida enacts a reading of Heidegger in Geschlecht III in ways that help us understand the strong sense Derrida gives this word. In the article’s first part, I dwell on Derrida’s—and Heidegger’s—(quasi)methodological precautions that problematize the traditional concept of reading so as to open the way for a reading of Heidegger that does not bank on the metaphysical (...) presuppositions the very same Heidegger warns us against time and again. In the second part, I turn to Derrida’s topotypological examples that show us what traditional methodology problematically presupposes when “reading” Heidegger. The article ends by turning to the Derridean notion of “overprinting”—and the uncanny effects of doubling it implies—as a way to think about what it means to read and countersign Heidegger’s text. (shrink)

This paper elaborates on the link between different types and degrees of experience that can be gone through within a form of life or collectivity—the so-called levels of immersion—and the development of distinct types of tacit knowledge and expertise. The framework is then probed empirically and theoretically. In the first case, its ‘predictions’ are compared with the accounts of novices who have gone through different ‘learning opportunities’ during a pre-operational training programme for running a huge nickel industrial plant in Brazil. (...) These are also analysed vis-à-vis the experience of an expert who has designed and experienced the outcomes of two pre-operational training sessions in the nickel industry before developing and managing the one discussed here. Theoretically, the framework is used to pinpoint exactly what interactional experts who have developed their expertise through linguistic socialisation alone are able to do as well as to analyse the case of technical connoisseurs. The results indicate that the proposed framework is useful. It supports the design and improvement of training programmes for the development of tacit knowledge while at the same time bringing about a refined analysis of claims concerning the abilities of types of experts and expertise. (shrink)

How can we identify and estimate workers’ tacit knowledge? How can we design a personnel mix aimed at improving and speeding up its transfer and development? How is it possible to implement tacit knowledge sustainable projects in remote areas? In order to answer these questions, it is necessary to distinguish between types of tacit knowledge, to establish what they allow for and to consider their sources. It is also essential to find a way of managing the tacit knowledge ‘stock’ and (...) distribution within the workforce. In short, a conceptual framework is needed to manage tacit knowledge. Based on previous works and 2 years of action research, this paper introduces such a framework and describes its partial application to support the pre-operational training and hiring in a large industrial plant in Brazil. Two contributions emerge from the research. First, the concept of ‘levels of similarity’ is introduced as a means to qualify the experience of workers and estimate the associated tacit knowledge. Second, the capability of carrying out three types of judgement properly and speedily is put forward as being a core ability of those who possess what has been called ‘collective tacit knowledge’ (Collins in Organ Stud 28(2):257–262, 2007). In practical terms, the results indicate the opportunity for companies to capitalize on the experience and tacit knowledge of their workers in a systematic way and with due recognition. Ultimately, positive impacts are expected in their absorptive capacity as well as in their management and human resources systems, accident prevention, productivity and the development of sustainable projects in remote areas. (shrink)

I propose and defend the conjecture that what explains why Gettiered subjects fail to know is the fact that their justified true belief depends essentially on unknown propositions. The conjecture follows from the plausible principle about inference in general according to which one knows the conclusion of one’s inference only if one knows all the premises it involves essentially.

Um número significativo de crianças e adolescentes vive hoje nas ruas das cidades. Para esses sujeitos, as instâncias primordiais de formação como a família e a escola, foram substituídos por outras que se situam no âmbito da rua. Demonstrar como ocorre essa formação a partir do referencial foucaultiano constitui-se no principal propósito deste texto.

Interpersonal relations play a critical role in both the conception and dynamics of Brazilian citizenship. Under the influence of neoliberalism, patients must build strategies to access high‐quality health care services. This study aimed to analyze the role of interpersonal relations involved in the access to and delivery of health care services in Brazil amid the influence of austerity policies and the role of nurses in enhancing citizenship through nursing care. Thirty‐one patients in a public hospital in Rio de Janeiro, Brazil, (...) participated in qualitative interviews. A lexical analysis was conducted to analyze the interview data using Alceste® software, version 2012. The results were interpreted in light of both theoretical constructs of the Brazilian citizenship and biological subcitizenship propositions. Two lexical classes revealed contents about strategies used by patients to access high‐quality health care. In the context of budget cuts due to austerity policies, cultural aspects of Brazilian citizenship have influenced access to high‐quality health care services by creating two distinct conditions. Some patients acted as super‐citizens, while others acted as subcitizens. Nurses across the globe must spearhead the struggle for universal and equitable health care access at all levels, without losing sight of wider sociocultural aspects. (shrink)